¶ A GODLY Sermon preached before the Queen's Majesty at Grenewiche the .26. of March last passed, by Doctor Whitgift Deane of Lincoln.  
Seen and allowed according to the order appointed.  Studiosè sectemini veritatem in ebaritate. 
¶ Imprinted at London by Henry Bynneman, for Humphrey Toy. Anno. 1574.   

A godly Sermon preached at Grenwiche.  Textus. 10. 6. Master, when camest thou hither? jesus answered them and said: verily, verily I say unto you, ye seek me, not because ye saw the miracles, but because ye eat of the loans and were filled. Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life. 
IN the former part of this chapter, the Evangelist declareth that the people followed Christ into the wilderness, where they being fed with five loves and two fishes, 
john  did not only acknowledge him to be that Prophet that should come into the world, but also would have taken him and made him a King. He showeth likewise that the next day the people by ship passed over to Capernaum, where they finding jesus, and marveling at his strange kind of coming thither (for they knew that he came not in the same ship with his Disciples, and that there was no other ship there for him to pass in) demanded of him when he came thither, saying: Master, when camest thou hither? to whom jesus answering said, verily verily I say unto you, ye seek me, not because you saw the miracles, but because ye eat of the loaves and were filled. etc. In which words two things are generally to be considered: the one is, the question of the people: the other, the answer of Chryst. In the question of the people, there are three things especially to be noted: their inconstancy: their flattery: & their curiosity. In the answer of Chryst, there is a reprehension, and an exhortation: the reprehension is this: Verily verily I say unto you, ye seek me, not because ye saw the miracles. etc. the exhortation is this: Labour not for the meat which perisheth. etc. of these points I will speak (by the grace of GOD) as briefly as I can.  
The first thing therefore that I note in this question of the people, is their inconstancy, the which that ancient and learned Father Chrysostome gathereth of this, 
Chryso 6. joan  that when as the day before, after they had been filled with bread and meat, they esteemed christ as a Prophet, and would have taken him and made him a King: now having him in their presence, they neither so greatly magnify him, neither offer unto him any kingdom at all, but rather begin to doubt of his omnipotency and power, as though they had utterly forgotten his former miracles.  
Ancient and learned interpreters do ascribe this inconstancy of the people to two chief and principal causes: The one is, because the people (for the most part) respect only those things that are present, and are most commonly alured with present commodity or pleasure. An other is, because the people are oftener moved with affection than reason, and led with fancy rather, and opinion, than with sound proofs and certain knowledge: and such motions as spring of present commodity, and are grounded only upon opinion, be but momentane and soon pass away. Therefore saith the wise man in the .27. 
c. 27.  of Eccle. Homo sapiens in sapientia sua permanet sicut Sol, stultus autem v● luna mutatur. A wise man continueth in his wisdom constant as the Sun: but a fool is altered and changed even as the Moon. By a wise man he meaneth such as are guided with reason and knowledge: by a fool he understandeth, not those that lack the use of reason, and be void of wit, but those that follow affection rather than reason, and are carried away with opinion and fancy, not with sure proofs and certain knowledge: the which thing because the people (for the most part) do, therefore are they called the unlearned and unstable multitude. And these be the causes why they are so greatly delighted with novelty, so ready to embrace every strange and new kind of doctrine: these (I say) be the causes why one and the self same thing and person, can not long please them: but whom to day by praising they extol up into heaven, to morrow by dispraising they cast down into hell.  
Of this so great inconstancy, we have a notable example, and a manifest pattern in this people that we have now in hand: For the self-same people that followed Chryst into the wilderness, & from thence over the sea into Capernaum, 
john.  as it is evident in this Chapter, shortly after (as it appeareth in the same Chapter) utterly forsook him, saying. Durus est bic sermo: quis potest eum audire? This is a hard saying: who can abide to hear it? only because he taught them not such things as pleased their fancy, and served their fond affection. And the same people which immediately after their eating with him did acknowledge him to be a Prophet, and had a reverent opinion of him: shortly after (as it is also to be seen in this Chapter) spoke contemptuously of him, saying: Is not this jesus the son of joseph, whose father and mother we know? as though they should say, is not this jesus the Carpenter's son? what do we make so great account of him? Again the people that spoke here so lovingly unto him, and salute him by an honourable title, calling him Rabbi: in the .8. 
●. 8.  Chap. of his gospel speak most slanderously and opprobriously of him, calling him Samaritane, and saying that he had a Devil. And whom they in this sixth Chapter, would have taken and made a King if he had not conveyed himself from them: in that eight Chapter they would have stoned to death, if he had not withdrawn himself out of their company. To be short, the same people that in his journey from the Mount towards Jerusalem so joyfully received him, with spreading their garments and boughs of trees in the ways, and saluting him with a most honourable salutation, crying Hosanna to the Son of David. etc. not long after, 
●h. 21.  preferred a murderer and a seditious person before him, & with might and main cried out, that he might be crucified. And this is the inconstancy even of that same people, among whom Christ himself was conversant: whom he so diligently taught, and in whose presence he had wrought so many and notable miracles.  
Of the like inconstancy the Apostle S. Paul had experience: for the Galatians who were so greatly affected towards him when he first preached the Gospel amongst them, 
Gal. 4  that if it had been possible (as he himself doth testify) they would have plucked out their eyes and given them unto him, within a while after (being seduced by false prophets & contentious teachers) contemned and despised him. Hereby also it came to pass, that the Corinthians were divided into so many factions, whiles some said, 
1. Cor.  they held of Paul, some of Apollo, some of Cephas, and some of Christ. The like inconstancy appeareth to have been in the people at all times, and in all ages. Let the ecclesiastical histories be perused, and it will easily be proved, that there was never Heretic so horrible, nor Schismatic so pernicious, but that they had numbers of the people to follow them: even of the self-same people that before embraced the true and sincere doctrine o● the Gospel. Therefore the Apostle Saint Paul doth forewarn his scholar Timothy hereof, and as it were, arm him against this temptation, saying: Erit tempus cum sanam doctrinam non sustinebunt. 
●. 4.  etc. The time shall come when they will not abide wholesome doctrine, but they whose ears doth itch (that is, which are delighted with novelties and new invented opinions) shall heap up to themselves teachers according to their own desires, even such as will satisfy their fancies, and apply themselves to their humour.  
My meaning is not to condemn all the people of this crime, I know there be many both constant and godly: but I speak of the most part, and I declare that, which most commonly cometh to pass. It is reported of one Polycletus a cunning Image maker, that he framed two Images, the one according to art, the other according to the opinion of the people: and when he had finished them, he brought them forth to be seen of the passers by, that he might hear their judgements of them: it came to pass (contrary to his expectation) that the Image made according to art, was praised even of the people, and the other dispraised. Whereat Polycletus marveling, said unto the people, Atque bane quam tantopere laudatis ego feci, eam quam utuperatis vos fecistis: this which you so greatly commend I myself made, that which you so discommend, you yourselves have made: meaning that he made that which was made according to art, and that the people made that, which was framed according to their fancy. So that sometime it may happen that the people judge aright, & mislike their former fancies, though it be most rarely. I speak this for two principal causes, the one is, that no man depend upon the judgement and opinion of the people which is so inconstant and variable: for (as Basill 
Basil. ● ad ado centes.  saith) he that will study to please the people, had need to be like unto that Sophister of Egypt which could transform himself when he listed, into any kind of form or shape. The other is, to admonish the people of GOD to take heed of this crime whereunto they are so naturally inclined: not to be carried away with every wind of doctrine: not to be delighted with such teachers as study to satisfy their foolish affections, lest it prove true that is commonly said, Incertam scinditur studia in contraria vulgus: the unstable people is easily drawn into contrary opinions: lest also that saying of Chrisostome be verified. Populus est quiddam ad instar fluctuum maris, 
〈…〉  varia & pugnante sententia saepenumeròiactatum: The people is like to the waves of the sea, oftentimes tossed with divers and contrary opinions: But rather to be constant in the truth that they have embraced, to hold fast the Gospel that is and hath been truly preached unto them, always remembering that which the spirit of GOD speaketh to the Church of Philadelphia: Tene quodbabes, ne alius accipiat coronam tuam: 
〈◊〉 3.  hold fast that which thou hast, be content with that doctrine that God of his infinite mercy hath opened unto thee, lest if thou be'st not therewith contented, but seekest for farther novelties, that which thou haste be taken from thee, and given too some other that shall more thankfully accept it, and be better content with it.  
The second thing that I note in this people, is their adulation and flattery, the which the most and best interpreters do hereof gather, that the people by ask Christ this question, do insinuate, that they marvel at this strange manner of coming thither: the which they do to this end, that they might seem to be commenders and praisers of his virtues and miracles, and maruelters at his doings, and yet their end was nothing less. In this manner did the Disciples of the pharisees assault him, when they came unto him with the Herodians to demand whether it were lawful to give tribute to Caesar, or no: they called him Master, they said that he was true, 
Math  and taught the way of God truly, and had no respect of persons: in words they pretended that which they thought not in heart, and that is the nature and property of all flatterers. For it is truly said that Adulator omnis est virtutis inimicus, & quasielawm figit in oculo eius cum quo sermons confert. etc. A flatterer is an enemy to virtue, and doth as it were fasten a nail in his eyes with whom he talketh, and stoppeth his ears with wax, lest he should either see, or hear the truth. It is most certain that flattery hath always these companions waiting on it: Subtlety and deceit: the blinding of him that is flattered: a note of servitude: and the banishment of all honesty. S. Augustine saith that Adulator est crudelis & fallax: a flatterer is cruel and deceitful: a flatterer is a present friend, & an absent enemy: which undoubtedly is found to be most true in divers of the people: for howsoever in presence they seem to commend or reverence, especially those that be in authority, yet in their absence they are delighted to hear and to speak all evil of them. It is most certain that Andronicus the Emperor was wont to say. Vulgiaures' insectatione aliorum quàm collaudatione magis delectari, 
epb. 〈…〉.  & iniurias quàm rectè facta liben●iùs legere, quamuis illas prolixamendacia ven●itent, haec verò lux veritatis antecedat: The ears of the common people are more delighted with the dispraise and discommendation of other, than with their praise and commendation, and had rather hear of their evil, than of their good deeds, although the one be uttered never so falsely, the other never so truly verified. Hereof we have too great experience in these our days: for if a man in some congregations commend the magistrates and such as be in authority, if he exhort to obedience, if he move unto peace, if he confirm the rites and orders by public authority established (though he do it never so truly, never so learnedly) he shall scarcely be heard with patience: nay, he shall be sent away with all kind of opprobries and reproaches: but if he nip at superiors, and reprove those that be in authority (though they be absent and not in place to hear) if he shall inveigh against laws and orders established, and talk of matters that teud to contention rather than edification (though it be done never so untruly, never so unlearnedly, as commonly it is) they flock unto him like bees, they esteem him as a God, they extol him up into heaven, even as the Corinthians and galatians sometime did their false prophets and contentious teachers: and yet notwithstanding do they colour and cloak this peevish and sinister affection with dissembled gesture, countenance, and words, when they be in the presence of those that may hurt them, or do them good: and I would to God they did not deceive some, whose office and duty it were, rather to suppress this fond affection, than to nourish it, especially seeing that it tendeth to two principal evils: disobedience towards the magistrate, and flat Anarchy. But I may not stand upon this point, only I note it being thereunto moved by the writings of such learned interpreters as expound this place.  
The third vice that I note in this people, is their curiosity, which appeareth in that they propound so vain and frivolous a question unto christ. The vanity of the which question Cyrill setteth forth in these words: Although this question (saith he) signifieth some affection of love, yet is it but unprofitable and childish: neither ought they to have demanded so vain and unprofitable a question of him, 
Clrill in joan.  whose divine power and virtue they had experience of: and what profit could come unto them by ask this question? Therefore wise men are to be asked wise questions, and silence is better than unskilful talk. Wherefore the wise man saith, 
Eccles.  if thou be asked any wise question, answer, if not, lay thine hand to thy mouth, that is, keep silence: thus far Cyrill. Whereby he utterly condemneth the vain curiosity of this people in demanding so frivolous a question. The Apostle Saint Paul, speaking of the like curiosity, commandeth his scholar Timothy that he warn those that be preachers, ne aliter doceant, that they teach no otherwise, than the Apostle before had taught: that is, that they broach no new or vain opinions: and to the people he willeth him to give warning, ne attendant fabulis. etc. 
1. Tim. ●  that they give no ear to fables and genealogies that never have end, but engender questions rather than the edifying of God; which is in faith: that is: that they give no ear to vain and contentious teachers and doctrines, which tend not to edification but to contention. And in his .2. 
●m. 2.  Epist. 2. chap. he saith, f●ultas & ineruditas quaestiones respue. etc. avoid foolish and unlearned questions, knowing that they engender strife, porrò feruum Dei non oportet esse pugnacem, the servant of God must not be contentious: In which place the Apostle speaketh against such teachers as sought to win credit unto themselves by broaching new opinions. And in the .1. epist. to Timo. and .6. 
●im. 6.  chap. he showeth the fruits that come of such questions. ex quibus (saith he) nascitur invidia, contentio. etc. of the which there cometh envy, contention, cursed speaking, vain conflicts, evil suspicions. etc. And therefore well saith Tertullian in his book De prescript. 
●tullian.  adversùs haeret. Nobis curiositate opus non est post Christum jesum, nec inquisitione post evangelium: cum credimus, nibil desyder amus ultracredere, hoc enim prius credimus, non esse quod ultra credere debeamus. We need not to be curious after we have received christ jesus, nor inquisitive, after that we have received the Gospel: when we believe, we desire not to believe any more, for this we first believe, that there is nothing more that we aught to believe. And in the same book, showing what discretion is to be used in moving of questions, speaking of these words, Quaerite & invenietis, 
Idem.  seek and ye shall found, he saith: ratio dicti huius in tribus articulis consistit, in re, in tempore, in modo: in re, ut quid sit quaerendum consideres: in tempore, ut quando: in modo, ut quousque igitur quaerendum est quod Christus instituit, utique quandiu non invenis, & us tique donec invenias: The reason of this saying doth consist in three points: in the matter: in the time: and in the manner: in the matter, that thou consider what it is that must be inquired of: in the time, that thou consider when it is to be inquired of: in the manner, as how far it is to be inquired of: we must inquire of those things that christ hath appointed: so long as thou hast not found them: and until thou hast found them. Therefore saith Chrisostome, Vbi sides, 
Chrysos●  nulla quaestionum utilitas est, quaestio namque fidem tollit: where faith is, there is no need of questions, for questions destroy faith. And all this do the ancient fathers speak of such questions as are moved to stir up strife and contention in the Church of Christ where the Gospel is truly preached, and the sacraments rightly administered. Here therefore is first condemned the vain curiosity of the schoolmen, who have pestered their volumes, & troubled the Church, partly with vain and frivolous, partly with wicked and impious questions: with vain and frivolous questions, as these and such like: Whether the Pope be God or man, or a mean betwixt both? whether the Pope may be said to be more merciful than Christ, because we read not that Christ ever delivered any souls out of Purgatory, as it is said the Pope to have done? whether God can make of an Harlote, a virgin? whether such a number of Angels may be contained within the compass of a man's nail? with infinite other of the same sort, with wicked and impious questions, as these: whether God in the beginning could have made the world better than he did or no? whether he could have created man so, that he should not have sinned, and why he did not? whether God could beget a son, and after what sort? with such like. Of the which, & of all other like unto them, Chrisostome giveth this censure & determination. Quid si periculosum est de his quae ille ma●dauit curiosiùs indagare, 
Chrisost 1. Rom.  extremumque supplicium curiosis est propositum, quamnam tandem defensio●●m ●abituri sunt, qui ea curiose perscrutantur: quae sunt ●is multò & secretiora, & honorabiliora, verbi gratia, quomodo Deus filium generault? etc. If it be dangerous to inquire curiously of those things which God hath commanded, and extreme punishment is prepared for those that be curious: what defence can they have, which curiously search those things, that are much more secret and honourable than these be, as, how God could beget a son? etc. And I would to God this vain curiosity had only occupied the schoolmen, and contained itself within the Popish church, I would to God it had not invaded this Church also: nay, I would to God it did not much more troubled the church of Christ now, than it did in that time, for as much as then it was only among those that were learned: now it hath invaded the common people, most unapt persons to deal in such causes. For now it is a question among them, whether, if a man be certainly persuaded the he is moved with the spirit, it be lawful for him to do any thing that is contrary to the express commandment & word of God, as to kill? which once to imagine, is extreme wickedness, & it is a mere anabaptistical fancy, neither is it the spirit of God, but the spirit of the devil that moveth such cogitations: for the spirit of God moveth a man to nothing that is contrary to the word and commandment of God. Likewise, it is now disputed at every table, whether the magistrate be of necessity bound to the judicials of Moses, so that he may not punish otherwise, than it is there prescribed, nor pardon any offence that is there punished: which is most absurd, and contrary to all those places of scripture that teach us the abrogation of the law: besides, it is contrary to the opinion of all learned men: and some of them (as namely M. Caluine) do call it a seditious opinion, as indeed it is: for it tendeth to the overthrow of all, or at the lest of the best common wealths that are now in Christendom. Moreover it is doubted whether the magistrate is to be obeyed for conscience sake, or no: though the Apostle S. Paul hath flatly determined the matter in the .13. to the romans where he saith Oportet esse subditos, non solùm propter iram, 
Rom. 1.  sed etiam propter conscientiam: we must be subject, not only for fear of punishment, but also for conscience. And the contratrary doctrine must needs root out of the heart of the subject, true obedience. It is also doubted, Whether the magistrate may prescribe any kind of apparel to the Minister, without doing unto him some injury: which is too too much to strengthen the authority of the magistrate. To conclude, it is now called into controversy, Whether the children of Papists and excommunicated persons (notwithstanding their parents be Christians, and cannot amittere baptismum, loose their baptism, as it is determined by S. Augustine against the Donatists) aught to be baptized. And whether the minister be of the essence & being of baptism, & none to be counted ministers but such as be preachers, so that whosoever hath not been baptized of a minister, of a preacher, is not baptized? the which questions & other such like, spring out of the schools of the Anabaptises, and tend to the rebaptisation of all, or the most part of those that at this day are living. With these and such like questions, partly impious, partly vain and frivolous, is the Church of Christ at this day marvelously troubled: and men so occupy themselves about them, that they neglect those things that pertain to their salvation, and forget due obedience. Yea, it is come to such extremity, that if any do withstand them in these questions (as they must be withstanded, for the wise man saith, answer a fool according to his foolishness, 
〈◊〉. 26.  lest he seem to himself wise: and Basill saith, that we must answer cavils, lest we by silence seem to confess them to be true) he shallbe counted a worldling, a flatterer, a Papist: neither shall any thing be omitted, that may sound to his reproach. But on the other side, if any man consent unto them in such opinions, though he be an usurer, an whoremonger, an extortioner, a roister, a swearer. etc. yet shall he be counted zealous, & godly. I have therefore to exhort all that be godly in deed, to take heed of this curiosity, knowing that it hath always been counted of all learned men a manifest note and token of a contentious nature, to make such stirs, and to move such controversy about external things, in that Church where the gospel is truly preached, and the Sacraments rightly administered. And thus much of the first part of this text, that is, of the question of the people.  
The second part is the answer of Christ, wherein (as I said) is contained a reprehension, and an exhortation. In the reprehension there are two things to be considered, the manner, and the matter. The manner of reprehending is noted of Chrysostome in these words: 
Chrysos●  Modestiùs coarguit. etc. He doth modestly reprehend them, for he doth not call them belly Gods, or epicures, he doth not upbraid them with so many miracles which they neither followed nor marveled at: but only he saith, Amen Amen dico vobis, verily verily I say unto you. etc. This modest kind of reprehending the Apostle teacheth his scholar Timothy, when he saith, Argue, increpa, exhortare cum omni lenita●e amp; doctrina: 
2. Tim.  improve, rebuke, exhort with all lenity and doctrine. And in the first to Timothy the .5. 
Tim. 5.  chap. teaching him how to use himself in reproving all sorts of men, he saith, Seniorem ne asperèd obiurges, do not bitterly rebuke an elder. etc. and yet there is a time & place, where and when the preacher of the word of God may use sharp and severe reprehensions: but this is no place to speak of this thing: we have rather now to consider the matter, than the manner, the matter that is reproved, than the manner of reproving.  
First therefore he doth covertly reprove their flattery (whereof I spoke before) as it is noted by the best learned interpreters, for he answereth not directly to their question: they asked him when he came thither, and he answered them, that they rather sought his meat than himself: so that he reprehendeth their adulation and flattering kind of questioning with him, whereby he declared that he nothing at all esteemed of the commendation of the people, or regarded their opinion of him: A worthy & necessary lesson for all men to learn, especially such as be in authority (to wit) that they open not their ears to flatterers, nor hunt after popular fame & commendation. Well saith Ambrose: Prospiciendum est ne adulantibus aperiamus aurem, 
Amb. De. office lib. 1  emolliri enim adulatione, non solùm fortitudinis non est, sed etiam ignaviae esse videtur: We must take heed that we give no ear to flatterers, for to be moved with flattery is not only no point of valiantness, but an evident sign of a cowardly and dastardly mind. Chrysostome speaking of this sinister affection, saith that it is an untolerable drunkenness, and that whomsoever it hath subdued, it maketh him almost incurable. In the same place he compareth it to certain Images, which are gorgeous and beautiful without, but empty and vain within, and therefore he saith that such flattering commendation may aptly be called vain glory, quia nihil in se habet aut clarum aut gloriosum: because it hath in it no substance nor pith. In the same placè he earnestly dehorteth both ecclesiastical and secular persons from this vice: ecclesiastical persons, because it driveth them from the truth, & casteth them into error, it engendereth in them pride and arrogancy, the root and mother of all sects, schisms, contentions, and heresies. For while the people commend their life and doctrine: whilst they call hypocrisy, holiness: arrogancy, simplicity: wrath, zeal: disobedience, conscience: schism, unity: words, matter: ignorance, learning: darkness, light: it so puffeth up the minds of their teachers with an opinion of themselves, that they dare be bold to propound any thing, so that it taste of novelty, & please the people, though it tend to the disturbance of the Church, the contempt of Magistrates, and the breach of good laws and orders. Therefore by the old Canons it was decreed that those Clerks, which either flattered themselves, or gave ear unto flatterers, should be deposed without hope of restitution.  
And as it worketh this effect in men of the clergy in matters Ecclesiastical, so doth it work the like effect in civil persons in matters civil. For it breedeth in them Ambition, the root of rebellion and treason. It moveth them, not to be content with their state and calling, but to aspire to greater dignity, and to take those things in hand which commonly turn to their ruin and destruction. And in whom hath not popularity wrought these effects? or who ever fell into these inconveniences, but such as first were provoked there unto by the flattering of the people? But my meaning was not to speak much of this matter: this only I thought good to note, and to admonish all (but especially those that be in authority) by the example of Christ, not to give ear to flatterers, nor to be delighted with the commendation of the multitude.  
another thing that he reroveth in the people (which is in deed the chief and principal) is, that they sought him not with that mind, nor to that end, that they aught to have done: and therefore he saith, verily verily I say unto you, ye seek me, not because you have seen the miracles, but because you have eaten of the bread and are filled: as though he should say, ye seek me not aright, ye seek me not to learn of me those things that pertain to eternal life: but you seek me to have your bellies filled▪ an evident argument hereof is this, that you are more moved with yesterdays saturity, with yesterdays bread and meat, than with all the miracles that I have wrought among you, and all the exhortations that I have made unto you: and therefore you seek not me but yourselves. In the person of this people, Christ reproveth all those that seek him not aright, that seek him not with a sincere affection, but for some worldly respect and commodity. Such was Simon Magus, who joined himself to the Apostles, was baptised and pretended great zeal, only that he might gain something thereby, as it is evident in the .8 
ct. 8.  of the Acts. Such was Demas also, of whom the Apostle speaketh .2, Tim. 4. 
Tim. 4.  Demas hath forsaken me, embracing this present world. Such are they whose religion consisteth in words, not in works: in contention, not in peace: in contempt, not in obedience: who under the pretence of zeal, seek their own liberty: under the colour of religion, seek confusion: and with the shadow of reformation, cloak and cover their usury, their ambition, their minds desirous to spoil the Church. All which Chryst in the xiij of Matthew, 
Math. 1.  compareth to the stony ground, wherein the seed being sown prospereth for a time, so long as there is any moisture, but when the Sun waxeth hot, and the moisture is dried up, then doth the seed wither away, and becometh unprofitable: even so they (while there is any moisture left, that is, as long as they can hope for any commodity to come unto them by the professing of the Gospel) seem to pass all other in zeal, but when the sun waxeth hot, & the moisture is dried up, so that they can suck out no more gain, but must now suffer & endure persecution for the gospel sake, and lose that they have, they wax marvelous cold, and suffer the seed utterly to decay. It is most truly said of saint Augustine, Boni ad ●ocvtuntur mundo, 
Aug. lib e● ciui●. ● cap. 7.  ut fruantur Deo: Good men use this world, that they may enjoy God: that is, Good men may enjoy & use the commodities of this world so, that thereby they may be more able to do their duty towards God. Mali autem contra (saith he) ut fruantur mundo uti volunt Deo: contrariwise evil men will use God, that they may enjoy the world: that is, they will pretend religion & godliness, that they may gain thereby some worldly commodity. Such there have been in this Church of England even within our memory, who whilst there was some commodity to be looked for by the dissolution of Monasteries and such like places, were bitter enemies to the Pope, and pretended to be earnest professors of the Gospel: but the same men afterward (when this hope was past, and the time now come when they must suffer for the Gospel, and leave that which before they had gotten) did not only not profess it,, but persecuted those that were professors. And may there not be such (think you) at this time, who would not seem only to favour the Gospel, but very earnestly to seek reformation, only because they see the new platform tend to the spoil of Colleges, Churches, bishoprics. etc. whereby they suppose that they might procure unto themselves no small advantage? Surely it is to be thought that if they were once frustrate of this hope, the wayward and contentious zeal of many would soon decrease. And how should we otherwise judge of divers, who being scarcely as yet delivered from the suspicion of Papistry in matters of substance, would now seem to condemn this church of imperfection, because it retaineth some accidents used in Papisme? or of those, who when as they could never abide such as have hitherto faithfully planted and preached the Gospel in this kingdom, would now seem fautors and patrons of those that are wholly occupied in disturbing and disquieting the peace of the Church? or of those, who having in them no sparkle of godliness, being drunkards, swearers. etc. being (I say) of so large a conscience towards themselves, yet are so precise in other men's doings, that they can not abide to have them wear, not not a square cap? we may say unto them as Christ said unto the pharisees: You hypocrites, 
Math  ye stumble at a straw and leap over a block: ye strain at a Gnat, & swallow up a Camel. I fear it may be truly verified of this time that Augustin 
Augu●●  spoke of his time: Quam-multi hodiè non quaerunt jesum, nisi ut illis benefaciat secundùm tempus: vix quaeritur jesus propter jesum: propter carnem quaeritur, non propter spiritum. Many in these days seek not jesus, but only that they may gain some thing by him for a time: jesus is not fought for jesus sake, he is sought for the flesh, not for the spirit: That which Chrysostome spoke of this people, which then only confessed Christ to be a Prophet, when he had filled their bellies with bread and meat, O gulae incredibilem aviditatem, 
〈…〉  maiora his miracula, & quidem innumera operatus est jesus, neque unquam confessi sunt, nisi nunc exaturati: O incredible greediness and gluttony, jesus did greater miracles than this, and that a great number, and yet did they never confess thus much of him, but even now when their bellies are filled. Even so may we say to such like kind of men: O ye covetous persons, and desirous of the spoil, we have taught you more necessary points of doctrine, than these that are now preached unto you: we have exhorted you to repentance, and to amendment of life: we have taught you the true doctrine of justification, the true and right use of the sacraments: we have confuted the erroneous and damnable points of Papistical doctrine, as transubstantiation, the sacrifice of the Mass, Purgatory, worshipping of Images, praying to Saints, the Pope's supremacy, and such like: and you have not believed us, nor hearkened unto us. But now that we begin to teach you these things that tend to your own commodity, and to contention, you magnify us, you commend us, you make us Gods, nay, you make us Devils, for you so puff us up with vain glory, that we know not ourselves. O gulae incredibilem aviditatem, O unsatiable desire to spoil, O covetousness: non quaeritis jesum propter jesum. etc. you seek not jesus for jesus sake, ye seek him for the flesh and not for the spirit: non quaeritis justitiam propter justitiam, sed propter crapulam: ye seek not righteousness for righteousness sake, but for the bellies sake. Therefore seek Christ, not for any temporal commodity, but for himself: lest it be as truly said of us as it was of the jews, ye seek me, not because ye have seen the miracles, but because ye have eaten of the bread and are filled And thus much concerning the reprehension that Christ here useth.  
Now followeth his exhortation: Labour not for the meat that perisheth, but that remaineth to eternal life. By the meat that perisheth, our saviour Christ understandeth all those things which pertain to this life temporal: by the meat that endureth to eternal life, he comprehendeth all those things that be spiritual, & wherewith the soul is nourished to eternal life. He doth not here forbidden men to labour for these things that pertain to this life temporal, but he admonisheth them to prefer those things that belong to the life eternal. It is a negative by comparison, which doth not simply deny, but in the way of comparison. So when he said to Martha, Martha thou troublest and busiest thyself about many things, 
〈◊〉.  but there is but one thing necessary. etc. he doth not condemn in Martha her diligence in receiving of him, or the office of civility which is to be exhibited toward strangers (for it was commended in Abraham Genesis xviij 
〈◊〉 8.  and is prescribed unto us Heb. 13.) but he teacheth her that she aught not so to be occupied about these external offices of civility, 
〈◊〉 3.  t●at in the mean time she neglect those wholesome exhortations that her sister Marie attended unto. In like manner, when Christ saith, If any man come unto me and hate not his father and mother. etc. 
〈◊〉 14.  he cannot be my disciple: 
〈◊〉 20.  His meaning is not that we should hate our Parents, whom we are commanded to reverence and to love, but he only speaketh in the way of comparison: that is, that we be so affected towards our Parents, that we prefer the love of God before them: and that (if the case so stand) we rather forsake them for Christ's sake, than Christ for their sake. Wherefore Chrisostome justly reprehendeth those that abuse these words of Christ in this place to the defence of their idleness and slothfulness, 
Chriso● joan.  and saith that in so doing they do but pervert the scripture where also he proveth by sundry places of the scripture (as 1. Thes. 4. 2. The. 3. Eph. 4. Act. 20. all which for brevities sake I pass over) that it is lawful to labour for external things: and in the end he concludeth that the true meaning of Christ in this place is nothing else but this, that we prefer heavenvly things before earthly things, according to that which is written Math. 6. first seek the kingdom of heaven and the righteousness thereof, 
Mat●  and then all these things shall be ministered unto you.  
Many reasons may be alleged, why we should prefer heavenvly things before worldly things. First worldy things are but momentany, they have no continuance, Magna momento ruunt, though they be never so precious, yet are they soon decayed: to day, as a beautiful flower, to morrow, as the withered grass: now, as the burning fire, and by and by, as the dead and quenched ashes. Voluptas & honor finem habebunt: 
●ost.  pleasure and honour have their end: but heavenly things remain and continued for ever. Therefore saith Saint Paul, Gal. 6. Qui seminat in carnem, de carne metet corruptionem. etc. he that soweth in the flesh, shall reap corruption of the flesh: but he that soweth in the spirit, shall reap eternal life of the spirit. That is, those that labour for such things as pertain to the flesh, shall reap only that which is mortal and tarrieth not: but those that labour for things pertaining to the spirit, reap that, that continueth for ever.  
Secondly, worldly things how pleasant soever they are and delectable, yet in the end they ware loathsome: Omnia mundana quantumuis dulcia, amarescant: All worldly things how pleasant soever they be, in the end wax bitter. Yea the perfectest pleasure that can be in worldly things, is mixed with sorrow. Riches are gotten with labour, kept with carefulness, & lost with grief. Therefore saith S. Augustine. Si vana seculi huius inexperta concupisti, 
epist.  experta contemn: fallaxest enim in eyes suavitas, & infructuosus labour, & perpetuus timor, & periculosa sublimitas: initium sine prudentia, & finiscum paenitentia. Ita se habent omnia quae in ista mortalitatis aerumna cupidius quam prudentius appetuntur: If thou hast desired the vain things of this world before thou hadst experience of them now having experience, contemn them: for there is in them deceitful pleasure, unprofitable labour, perpetual fear, dangerous dignity, or promotion: the beginning is without wisdom, and the end with repentance. This is the condition of all these things that in this miserable mortality are more greedily, than wisely desired. But heavenly things are voided of all such grief and sorrow.  
Thirdly, what will it profit a man to win the whole world, 
Mat●  and to loose his own soul? or what shall he gain, if he féeede and pamper his body with delicates, and suffer his soul to perish for hunger?  
To conclude, we are but strangers in this world, and therefore we must so behave ourselves as those that are in a strange country, who though they provide for things necessary for a time, yet their desire & intent is to return home to their own natural country again: even so we, though we enjoy those things that are needful for this present life, yet must we not so fix our minds upon them, that we be withdrawn from that earnest desire that we have to return to our own country. These & a great number reasons more may be given, why we should prefer heavenly things before earthly things. But how few are there that consider them? It is reported of Pambo, that when he saw a woman decking herself with costly array, he wept bitterly: and being demanded the cause of his weeping, he said that one cause was, for that he himself was not so desirous to please Christ his saviour, as this woman was to please mortal men: nor he so careful for eternal things, as she was for earthly and corruptible things. But what would he say if he lived in these days, when not one or two women, but almost all mankind do only labour for this, that they may please men, and provide for those things that pertain to the belly? Necessary therefore is this exhortation of Christ labour not for the meat that perisheth, but that remaineth to eternal life, the which the son of man will give unto you: to whom with the father & the holy Ghost, three persons and one God, be all honour and glory, now and for ever. Amen.  
FINIS.